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Trials and Triumphs of 


Charleston Methodism 


Duncan 


DUKE UNIVERSITY LIBRARY 
DURHAM, N. C. 


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httos://archive.org/details/trialstriumphsof01dunc 


WATSON BOONE DUNCAN 


Trials and Triumphs of Charleston 
Methodism 


An Address Delivered Before the Historical Society of 
the South Carolina Conference, Methodist Episcopal 
Church, South, at Charleston, South Carolina, 
December 6, 1910 


BY 


REV. WATSON B. DUNCAN, Ph. D. 


Tomorrow morning the South Carolina Annual Conference of the 
Methodist Episcopal Church, South, will convene in this Church in its 
one hundred and twenty-fifth annual session. This will be the thirtieth 
session of that honorable and honored body held in Charleston. The 
subject that will engage our attention for a while at this time is, “The 
Trials and Triumphs of Charleston Methodism.” 

Speaking in general terms, it may be said that New England was 
settled by Puritans, Pennsylvania by Quakers, Maryland by Catholics, 
and Virginia by Cavaliers. But in Carolina there was infinite variety. 
There were English churchmen, influential and proud, but numerically 
weak. There were English, Scotch, and Irish dissenters of every shade 
of creed. There were some Dutch, a few Swiss and Belgians, some 
Quakers, and the French Huguenots. From these various sources 
sprang, under the imperial genius of the English race and the wise 
dominance of English law, the Carolinian with his peculiar and distinct 
personality. 

At an early period Charleston developed a distinct individuality, all 
her own, which has never yielded to encroachments. This persistent 
separateness has not always been tributary to the best interests of either 
the city or the rest of the State. Back in the early days when the 
plain country people, the farmers and the cattle-drovers, came to 
town, driving their teams and cattle with the long, smacking ‘whips, 
they were called “crackers,” from the lashes on the whips. Here is 


> 


the origin of the term “country-crackers.” And there are still some 
real, old-time, typical Charlestonians who look upon every man who 
hails from outside the city as a “country-cracker.” 

But, all things considered, it is not surprising that the Charlestonians 
are devoted to the dear old city. It has, indeed, a long and wonderful 
record. Does not every one of them know that this was the original 
Garden of Eden? Did not one of our own beloved Bishops prove 
beyond the peradventure of a doubt that this is even so? Who would 
dare to dispute or doubt the scholarly dissertations of good Bishop 
Keener? But why go to the fossils as the Bishop did, when we have 
evidence, the examination of which is far more pleasant than delving 
in phosphate beds? Why not go to Magnolia Gardens, where we find 
that part of the original Eden to which the curse upon the ground 
seems not to have applied and where the blight of the serpent’s trail 
seems not to have been felt? Some one has said that the typical 
Charlestonian’s ideal is to live on the Battery, to be buried in Magnolia 
Cemetery and go to Magnolia Gardens. 

But here we are on real historic ground. Are we not near the site 
of the Revolutionary Palmetto Fort where Sergeant Jasper immortal- 


ized himself? And yonder instead is the substantial structure called — 


Fort Moultrie, in front of which is the grave of Osceola, the brave 
Floridian who ended his life in its walls. Then there is Morris Island 
with its Civil War memories and with its lighthouse inspiring and guid- 
ing still. There the Star of the West, in its effort to relieve Fort 
Sumter, was fired upon. Once Battery Wagner stood there, but, after 
having been fired upon by shot and shell, has been covered by the rest- 
less sea. Moving up the coast a little, we find Long Island, where 
Clinton’s forces bivouacked; and James Island and Fort Johnson, and 
far-famed Fort Sumter are in view. Yonder at the junction of Meet- 
ing and Water streets is where the thirty pirates, captured long ago 
and hanged at Oyster Point, lie buried. And the mention of their 
name calls up that of beautiful Theodora Alston, daughter of Aaron 
Burr, who, sailing from Georgetown, was captured by them and forced 
to walk the plank, finding a grave in the wide Atlantic. Within the 
sound of St. Michael’s silvery chimes still stands one of those old 
baronial estates, over which the glamor of romance is cast, with much 
of its furniture still intact. Then out yonder in the neighborhood of 
Otranto, is the old English Church, St. James, Goose Creek. The 
stucco pelican over'the door feeding her young was no doubt intended 
to typify the spiritual food the church was designed to furnish. Time 
forbids the mere mention of numerous other points of interest in and 
around Charleston. The old city has had a wonderful history. Swept 
by cyclones, shaken by earthquakes, passing under the fire and baptism 
of blood of two wars, she is entitled to be the queen city of our country. 
Amid these heroic environments South Carolina Methodism first 
built her altars and kindled her holy fires. In the Library of Congress 
at Washington is a series of mural decorations illustrating the virtues— 


‘e 


3 


Fortitude, Justice, Patriotism, Temperance, Prudence, Industry, and 
Concord. The one representing Patriotism is the figure of a woman, 
clad in drapery, and standing out on a solid red background. She 
is represented as feeding an eagle, the emblem of America, from a 
golden bowl. The purpose is to symbolize the nourishment given by 
patriotism to the spirit of the nation. May the younger generation of 
this historic place drink deeply of the golden bowl of the higher patriot- 
ism and go forth to service in the new chivalry. 


THE CREDENTIALS OF METHODISM. 


Methodism was rather tardy in reaching Charleston, making its first 
appearance in 1785. The early settlers of the colony were of different 
religious persuasions, and their religious life soon began to express 
itself in organization. The first Episcopal Church was built in 1681. 
The Baptists formed one in 1685. The Congregationalists and the 
Presbyterians united and formed a church in 1690. After forty 
years of united worship, these bodies separated and erected different 
buildings. The Congregationalists, or Independents, kept possession 
of their ancient house of worship, known as “The White Meeting 
House.” As stated above, Methodism was not established in the city 
until 1785. But visits by Methodists had been previously made. John 
and Charles Wesley had come here in 1736, George Whitefield in 17309, 
and Joseph Pilmoor in 1773. (Upon its arrival in Charleston, Methodism 
was an unwelcome visitor. This may be fully understood when we 
consider the inherent nature of Methodism and the spiritual state of 
the general Church at the time. Methodism was not a theological 
reformation, the rediscovery of a doctrine, like that mighty movement 
under Luther; it was not a political movement, like the English 
Reformation under Henry VIII; it was not a theological quarrel, like 
the Scottish Reformation. On the other hand, it stood for the evan- 
gelical, and not the sacerdotal, version of Christianity. It stood for the 
concrete, and not the mere metaphysical, interpretation of theology. 
Instead of a creed, drawn out in metaphysical propositions, it demanded 
that the doctrine be translated into conduct, verified in consciousness, 
shaping disposition and life. Experience must be translated into living 
terms. It stood for spiritual fact instead of mere formalism in religious 
affairs. It was cosmopolitan and imperial, rather than parochial. 
Instead of Wesley’s parish becoming the world, the world became his 
parish. In other words, Methodism was the rediscovery of the spiritual 
ideal of primitive Christianity, and, like primitive Christianity, it was 
unwelcome. Thus we can see how that Methodism, standing for 
spirituality, had to battle against formalism; standing for practical 
religion, it had to fight theoretical religion; standing for religious free- 
dom, it had to wage war against ecclesiastical bondage. For it always 
laid the emphasis on the practical rather than the doctrinal; the test 
demanded was fruit rather than flowers; it called for service rather 


4 


than worship; conduct rather than confession. It held that a church 
which emphasized the mere acknowledgment of a confession, or the 
repetition of a creed, or the execution of a ritual, rather than the 
development of brotherhood and the ministry of helpfulness and the 
service of humanity, was out of harmony with primitive Christianity. 
It believed that apostolic success was the credential of apostolic suc- 
cession. It is easy, therefore, to see that Methodism would necessarily 
have a struggle when -planted in soil so wholly out of sympathy with 
its nature and design. 


EARLY METHODISM IN CHARLESTON. 


On Saturday, July 31, 1736, John and Charles Wesley came to this 
city, and, while it was only a casual visit, it is interesting to know 
that the place destined to play such an important part in the history of 
a great movement was honored with a visit from these noble men. 
George Whitefield, whose peerless pulpit productions stirred the entire 
community and excited the jealousy of inferior spirits, first visited the 
city in 1739. Alexander Garden was rector of St. Phillip’s Church and 
Royal Commissary for the Province. This rector and commissary 
promised Whitefield to “defend him with life and fortune,” but he seems 
to have soon forgotten his promise. Whitefield’s second visit was made 
to Charleston January 5, 1740, and his arrival marked the beginning 
of that bitter controversy which resulted in that ecclesiastical farce 
known as the “Trial of Whitefield,’ and which resulted in the “sus- 
pension” of Mr. Whitefield by Mr. Garden. During the controversy 
an amusing incident occurred. To counteract the influence of White- 
field, Mr. Garden preached a sermon from Acts 17:16—“These that 
have turned the world upside down have come hither also.” This’ was 
replied to by Mr. Whitefield from 2 Tim. 4:14—“Alexander the copper- 
smith did me much evil; the Lord reward him according to his 
works.” The principal “sin” of Whitefield was the omission of the form 
of prayer prescribed in the prayer book. The fact is that he always 
used the form when preaching in Episcopal Churches, but when preach- 
ing to Baptists, Presbyterians and Congregationalists in their own 
houses of worship, he very properly omitted the form and prayed 
extempore. 

In due time Mr. Whitefield appeared before the court of Commissary 
Garden, according to citation, for not using the form of prayer in 
Charleston Meeting Houses when he preached. This is said to have 
been the first court of its kind ever held in the Colonies. It consisted 
of the Rev. Commissary Garden and Rev. Messrs. Guy, Mellichamp, 
Roe, and Orr. Whitefield was represented by Andrew Rutledge, Esq., 
and, after some discussion of the case, an appeal was made to the 
Lords Commissioners in England. There was never any return made 
of the case, but, after several months, Mr. Garden reconvened his 
court and pronounced sentence of “suspension” upon Whitefield. This 


sentence only served to more fully advertise the famous preacher, who 
continued his mission to the glory of God and the good of men. In 
1773, Rev. Joseph Pilmour, one of the pioneers of American Methodism, 
came here, but his visit was fruitless so far as any permanent estab- 
lishment was concerned. 

The first definite effort to plant Methodism in Charleston was made 
in 1785. Francis Asbury, the first Methodist Bishop; the Rev. Jesse 
Lee, the apostle of New England Methodism, and the Rev. Henry 
Willis, who was afterward appointed to the city, came here during that 
year. Through the persistency of Rev. Mr. Willis a vacant house, 
formerly occupying the site of the present First Baptist Church and at 
that time used for a place of worship, was secured. Mr. Willis had 
preceded Bishop Asbury and Mr. Lee and had arranged for their com- 
ing. When they arrived due announcements were made and operations 
were begun. A series of services, extending through two weeks, fol- 
lowd, in which all the preachers participated. The ministers were 
entertained by Mr. Edgar Wells, who became the first convert and 
whose family formed the nucleus of the Methodist movement in the 
city. Bishop Asbury left Charleston on March 1oth and was soon 
followed by Lee, leaving Mr. Willis in charge of the work. At the 
Conference held in Baltimore in May of this year Charleston was made 
a regular appointment and the Rev. John aan! was sent as preacher 
in charge. 


THE FIRST METHODIST CHURCH BUILT. 


For some time the Methodists continued to hold services in the Bap- 
tist Meeting House in Church street. When Methodist fire and Bap- 
tist water come together, there must be either steam or storm. This 
time it was the storm. Upon gathering for services on a certain Sun- 
day morning, the worshippers found the benches in the street and the 
doors barred against them. So they must seek another place for wor- 
ship. A Mrs. Stoll kindly offered the use of her residence, which was 
thankfully accepted and used until the congregation became too large 
for the house. The next place secured was an unfinished building on 
Wentworth street, near Bay, where they continued to meet until a 


NAY 


permanent home was built. In the early part of 1786 steps were taken 


toward the building of a church. A lot on Cumberland street, between 


Meeting and Church, was procured, and upon it a neat wooden struc- we: 
ture was erected. This church was for quite a while known as “The ' 


Blue Meeting House,” to distinguish it from “The White Meeting 
House,” as the Independent Church which stood where the Circular 
Church now stands, was called. This first Methodist Church was after- 
ward called “Cumberland,” from the street on which it was built. This 
house stood until 1838, when it was superseded by a large brick build- 
ing, made necessary to accommodate the growing congregation. 


6 


THE FOUNDING OF TRINITY. 


The session of the Conference for 1791 was held in Charleston and 
marked an epoch in the history of the church here. The Conference 
was presided over by Bishop Asbury. Bishop Coke arrived during the 
session, bringing with him the Rev. William Hammet, “the Irish 
Orator,”’ who figured prominently in the annals of subsequent Method- 
ism in the city. Mr. Hammet had been doing effective missionary work 
in the West Indies, but came to Charleston for his health. The bril- 
liant preaching of Mr. Hammet captivated the people and they clam- 
ored for. his appointment to the city. Such pulpit ability was greatly 
needed here at that particular time to compete with unfavorable and 
antagonistic influences and to aid a struggling ecclesiastical movement. 
Had the request been granted, the story of Methodism in the com- 
munity for many subsequent years would no doubt have been less 
disappointing. Feeling that his appointment to this place at that time 
would gain a wider and more influential hearing for Methodism, the 
people asked for it. But Bishop Asbury decreed otherwise. Any one 
thoroughly conversant with the facts in the case can, through the per- 
spective of history, see that mistakes were made on both sides. Had 
there been more tact and less arbitrariness, the matter might have been 
amicably adjusted to the distinct advantage of Methodism here. Mr. 
Hammet was born in Ireland. He was converted through the instru- 
mentality of the Wesleyan preachers and entered the itinerant ranks 
of the British Conference. He was a man of attractive appearance, 
courteous in manners, and his pulpit ability made him almost peerless 
in respect of popularity. He sailed from England in 1785, in company 
with Doctor Coke, as a missionary to Nova Scotia. They had a danger- 
ous voyage, narrowly escaping the ravages of larger vessels and the 
destruction of their own by storm. During this voyage Mr. Hammet 
proved to the satisfaction of all that he was a man prompted by the 
highest motives. Several times he had opportunity to return; but with 
noble firmness he remained fixed in his purpose. In a record of a 
certain storm occurring during the voyage, Dr. Coke says: “Brother 
Hammet was superior to us all in faith for the occasion. His first 
prayer, if it could be called by that name, was little less than a 
declaration of the full assurance he possessed that God would deliver | 
us; and his second address was a thanksgiving for our deliverance.” 
On this voyage they were compelled, on account of tempestuous 
weather, to put into the Island of Antigua, whence, after touching other 
islands, they proceeded to St. Christopher’s, to which place Mr. 
Hammet was appointed by Dr. Coke. His labors here were faithful 
and fruitful; so much so that after three years, when Dr. Coke came 
again to the place where, at his first visit, vital religion was totally 
unknown, a society of seven hundred people had been formed through 
the indefatigable labors of Hammet. Next appointed to Jamaica, Mr. 
Hammet’s health gave way under the excessive strain there, and his 


7 


removal to the continent became imperative. Sailing in company with 
Dr. Coke, he experienced a long and tempestuous voyage, their 
vessel being dismantled and driven upon Edisto Island, from which 
they reached Charleston just before the Conference, which was then in 
session, closed, making a large part of the journey on foot. Mr. 
Hammet preached immediately upon his arrival, to the great delight of 
all. At once there arose, as previously stated, the clamorous request for 
his appointment here. To the request Bishop Asbury persistently 
refused to accede. The disappointment produced disaffection. Mr. 
Hammet, a close friend of Wesley’s, and wishing the church here in 


harmony with the founder’s ideals, organized the “Primitive Methodist | | 


Church” and preached for some time in the market place. He had 
large audiences and many of the most valuable and estimable members 


went with him. So great was his influence that in a short time he ~~* 


succeeded in erecting a fine, commodious church at the corner of Hasell 
street and Maiden Lane, to which he gave the name of Trinity. To this 
“was also attached a building lot with a comfortable parsonage and 
outbuildings, all deeded to him in person and all free of debt. Here 
Mr. Hammet preached until the day of his death, and his work at 
Trinity was prosperous, escaping many of the persecutions encountered 
by the other Methodists. 


By the deed to Mr. Hammet, the Hasell street property was to be his 
until his death; then the Rev. Mr. Brazier, a friend of his, was to act 
as pastor and have the property during his lifetime, and afterward it 
was to be at the disposal of the congregation. For some time after 
Mr. Hammet’s death, Trinity appears to have been used by the regular 
Methodists. About this time, according to Dr. F. A. Mood, Mr. Brazier 
disposed of the entire property for a small sum. Mr. Hammet’s fol- 
lowers instituted proceedings in law to recover it. While the suit was 
pending, their attorney expressed the opinion that could they obtain 
peaceable possession it would enhance the probabilities of the suit in 
their favor. Shortly after, while the Rev. Mr. Frost, of the Episcopal 
Church, to whom the property had been given, was holding services, one 
of the Hammetites saw where the keys were and quietly slipped them 
into the pocket of her gown. In those days the ladies had pockets 
in which they could carry their keys and thus saved much precious time 
that is now lost by their granddaughters hunting keys. With the keys 
to the kingdom in their hands, the Hammetites who were present 
sent for the absent ones and proceeded to take “peaceable” possession. 
It is said that pending the decision of the court the building was 
never unoccupied. Among local traditions is one to the effect that one 
Charlestonian was honored by having old Trinity as his birth-place. 
Upon the recovery of the property by the decision of the court in favor 
of the followers of Hammet, the congregation made proposals for 
the cession of the property to the Methodist Episcopal Church and 
the proposals were accepted. St. James Chapel, which had also been 
erected by the Primitive Methodists on King street, upon what was 


8 


then known as the “Neck,” was at the same time transferred to the 
Methodist Episcopal Church. Thus ended the great schism in 
Charleston Methodism. The lecturer for this occasion came to the 
conclusion some time ago that the Rev. William Hammet has been 
unjustly dealt with in the annals of our Conference and of Southern 
Methodism, and the aspersions upon his character were untrue. The 
eccentric Lorenzo Dow was responsible for most of the slanders. As a 
result, Dow was indicted for libel, was prosecuted by Robt. Y. Hayne, 
Attorney-General, and was defended by Samuel Prioleau. He was con- 
victed and sentenced to fine and imprisonment. It is to be hoped that 
future historians will eliminate such statements as “he died under a 
cloud,” in reference to the Rev. William Hammet, for it was for these 
slanders that Lorenzo Dow was convicted and punished. 


THE BUILDING OF BETHEL. 


The year 1793 marked another epoch in the history of our church 
here. During that year a subscription was started for the purpose of 
purchasing a lot for a burial ground, the one on Cumberland street 
having become inadequate. Their ultimate design was also to erect a 
new church upon it. The subscription list, however, was soon sup- 
pressed; for when the trustees approached Mr. Bennet, the owner, with 
a proposition to buy a lot on the corner of Pitt and Calhoun streets, 
now occupied by the church in which we are assembled, he generously 
donated the ground for the purposes of the church. But active build- 
ing operations did not begin until 1797. At a meeting held February 
14th of this year, over which Bishop Asbury presided, Francis Suther- 
land, G. H. Myers, William Smith, and Alexander McFarlane were 
appointed a committee to act with the preachers in collecting money 
and soliciting subscriptions and to act as a building committee for the 
new church. The building was occupied the next year, Benjamin 
Blanton, the Presiding Elder, preaching the sermon. In those days 
they allowed the Presiding Elders to preach dedicatory sermons; now 
it takes a Bishop. And that calls up a conversation which occurred 
some time ago between two little girls, one a Baptist and the other a 
Methodist. Said the little Baptist, “What is a Bishop, anyway?” “Oh, 
that is easy,” replied the little Methodist. “A Bishop is the only man 
that can take the best piece of chicken from the Presiding Elder.” In 
1853 the present Bethel was completed. It was dedicated on August 
7th, the Rev. C. H. Pritchard preaching in the morning, the Rev. Dr. 
John Backman, a Lutheran minister, in the afternoon, and the Rev. ee 
Joseph Cross at night. 


THE GREAT FIRE OF 1838. 


In 1838 the cornerstone was laid for a large brick building on the 
Cumberland street lot. The building had progressed favorably when a 
devastating fire swept over the city, destroying several millions’ worth 


9 


of property. The portion of the new building was ruined, and Trinity 
Church was also consumed; so that at once the Methodists were 
deprived of their then two principal houses of worship. Steps were 
soon taken for the rebuilding, and the two churches were completed at 
a total cost of $57,000. They were both dedicated in 1839, Dr. William 
Capers preaching at Trinity and the Rev. James Sewell preaching at 
Cumberland. 
ST. JAMES BUILT. 


The “Primitive Methodists,” otherwise known as “Hammetites,” 
determined not to be excelled by the “Regulars;” so they, too, planned 
for the erection of another church. With a large faith and a marvelous 
foresight, they went beyond the limits of the city at that time. The 
place decided upon was on the King Street Road, just below where 
Line street now is. From an old deed, now in the possession of Capt. 
George W. Gruber, it appears that the new building was to have been 
called “Edmonston Chapel,” but the name of St. James was given to 
it instead. This new enterprise had great success and was largely 
exempt from those persecutions which so distressed Cumberland and 
Bethel. In 1856 the St. James congregation sold their house and lot 
on the King street place and prepared to build a handsome brick church 
on the corner of Spring and Coming streets. It will be remembered 
that the St. James property had been turned over to the regular 
Methodists by the followers of Mr. Hammet at the same time that 
Trinity was given to them. On June 24th, 1856, the cornerstone of the 
larger St. James was laid. The Rev. H. A. C. Walker, the Rev. W. P. 
Mouzon, and the Rev. Dr. Joseph Cross participated in the exercises. 
It was sufficiently advanced to be occupied in 1858, and the Rev. Dr. 
E. H. Myers and the Rev. James Stacy taking part in the dedicatory 
services. That is now the Spring Street Church. In 1905, during the 
pastorate of the Rev. George Pierce Watson, extensive repairs were 
made on the building and the reopening services were held in the early 
part of 1906, the Rev. Dr. H. W. Bays and the Rev. Dr. M. L. Carlisle 
preaching morning and evening, respectively. 


WAR AND FIRE AND EARTHQUAKES. 


The division of American Methodism, in 1844, marked another 
period of vital importance in the history of our church here. When the 
Methodist Episcopal Church, South, was organized in Louisville, Ky., 
in 1845, all Methodists in South Carolina became members of that body. 

On December 11, 1861, a fire broke out over near the Cooper River 
and swept across the entire city. Cumberland Church was reduced to 
ashes. The congregation, being then unable to build, worshipped in 
the Bible Depository in Chalmers street; subsequently going to a cotton 
shed; extended through the courtesy of Mr. James Copes, and altered 
so as to be adapted to worship. This refuge, however, proved only 


fe) 


temporary, for in the summer of 1863 shells from the United States 
troops began to be hurled into the city. The Cumberland congregation 
was driven to Bethel. Trinity was abandoned, being struck several 
times during the bombardment. Four shells passed entirely through the 
building, one passing through and falling into the basement. During 
the remainder of the war Methodist congregations were massed at 
Bethel, the Rev. Dr. E. J. Meynardie being in charge. 

In February, 1865, the Confederate troops evacuated the city and it 
passed into the hands of the Northern army. With Trinity torn by 
shells and Cumberland in ruins, only Bethel and Spring Street were 
occupied by our people. In March, 1865, the Rev. T. Willard Lewis, a 
Northern Methodist preacher, came to Charleston. He was a member 
of the New England Conference and came here from Beaufort. He 
had authority from the Secretary of War to seize all unoccupied 
churches. Under this authority he took possession of all the property 
of the Southern Methodist Church in Charleston. He held Bethel for 
the whites and gave Trinity and Spring Street to the colored people. 

The Rev. Dr. E. J. Meynardie returned in August, and the Rey. Dr. 
F. A. Mood, who had been traveling in Europe, returned about the 
same time. On his voyage from Philadelphia to Charleston, Dr. 
Mood had shown special courtesies to the wife of General Saxton, so 
when he made application to President Johnson for the recovery of 
our property here, the matter was greatly facilitated by securing the 
endorsement of General Saxton, which was easily done. The applica- 
tion was successful, and in due time all our possessions in the city 
were returned. On March 1oth, 1874, the Cumberland Trustees were 
authorized to sell the lot on Cumberland street, the people having 
united with Trinity upon the recovery of that building. 

In 1883 the Rev. John E. Beard was sent by the Conference to estab- 
lish a church in the northeastern part of the city. During that year the 
present Cumberland Church was erected, the cornerstone from the 
former church on Cumberland street being brought into requisition for 
the new house, having been preserved by Dr. J. R. Mood. The new 
enterprise was greatly helped by Trinity and Bethel. 


THE GREAT EARTHQUAKE OF 1886. 


The earthquake on August 31, 1886, which shook Charleston almost 
to pieces, did great damage to the churches. Trinity was the first to 
finish the repairs and the church was reopened on March 27, 1887. 
The Rev. Dr. John O. Willson was the pastor and Bishop W. W. 
Duncan conducted the services. Cumberland, being a wooden struc- 
ture, was more easily repaired, and was reopened on June 10, the Rev. 
H. Bascom Browne being pastor, and Bishop W. W. Duncan conduct- 
ing the exercises. Bethel determined not only to repair but to remodel 
and beautify. On October 31, 1887, the church was ready for the 
reopening exercises, the Rev. Dr. R. N. Wells being pastor and Bishop 


II 


H. N. McTyeire preaching the sermon. This discourse is found in the 
published volume of sermons by Bishop McTyeire, entitled “Passing 
Through the Gates and Other Sermons.” 

Spring Street began the work of repairing under the pastorate of the 
Rev. J. Walter Dickson, who from his begging for help for the church 
so badly damaged by earthquake became known as “Earthquake 
Dickson.” The Rev. Dr. Leroy F. Beaty followed Mr. Dickson and 
carried on the work so successfully that little remained to be done at 
the end of his pastorate. The church was again ready for use in the 
early part of 1888, Bishop W. W. Duncan and the Rev. Dr. Samuel B. 
Jones officiating. The present Trinity Church building was erected dur- 
ing the pastorate of the Rev. Dr. J. W. Daniel. 


TRIALS AND PERSECUTIONS. 


During the year 1800 hostility to the Methodists in Charleston 
assumed a graver and more violent aspect than at any previous time. 
At the Conference of that year the services were repeatedly inter- 
rupted by rioters, and Bishop Asbury himself was frequently insulted 
by the outlaws. At this time John Harper and George Dougherty were 
pastors here. Just after Conference the Rev. John Harper received a 
package of abolition literature from one of the Northern societies. 
Finding out the nature of the contents of the package, he prudently 
folded up the bundle and laid it away. A gentleman who was on 
intimate terms with Mr. Harper, hearing that such a package had 
been received, asked to be allowed to see it. From this incident the 
rumor was started that the Methodist preachers were abolitionists. 
The intendant of the town became excited and called upon Mr. Harper, 
and, when fully informed, went away satisfied. But here was a fine 
opportunity for the young gents of the city to display their chivalry. On 
the following Sunday night a large mob gathered around Cumberland 
Church, prepared to quickly dispatch the preacher. As Mr. Harper 
came out of the church they seized him and were bearing him gloriously 
down Meeting street in triumph when they were met by the city guard. 
In the confusion that followed the clerical prisoner was extricated by 
his friends and made his escape. He evidently believed that 


“We who fights and runs away, 
Will live to fight another day.” 


But the escape of the prisoner only increased the anger of the mob, 
who breathed out cursings against the Methodists in general and the 
preachers in particular. Their blood was up and they determined to 
have vengeance. On the following night the Rev. George Dougherty 
led the prayer meeting, and, as one Methodist preacher was as good—or, 
rather, as bad—as another, the infuriated rabble seized him as he came 
out of the place of worship. Though it was winter time and Mr. 


I2 


Dougherty a man of feeble health, they thrust him under a spout near 
the church and pumped water upon him until he was almost drowned. 
In the midst of this work of cruelty, while some of the members were 
frightened and fleeing and others unable to render assistance, Mrs. 
Martha Kugley, an ardent and devout Methodist, defied the rascals, 
and, rushing into the midst of them, she tore off her apron and thrust 
it into the mouth of the pump and ordered the villains to desist. At 
the same time a gentleman, forcing his way into the crowd, sword in 
hand, threatened death to any one who should touch Mr. Dougherty. 
These brave rioters, thus attacked by a man’s sword and a woman’s 
apron, instantly retreated. Blessings upon the memory of Mrs, Martha 
Kugley. She was formerly Miss Martha Griffin, of Kidderminster, — 
England. She came to this country and was married in Baltimore, 
March .26th, 1809, the Rev. Mr. Alexander McKain officiating. She 
subsequently moved to Charleston, where she lived until the day of her 
death, September 30, 1864. One of her grandsons now lives on Cannon 
street in this city, and through his courtesy the speaker has in his 
possesssion an original photograph of Mrs. Kugley. The energetic 
President of this Society will no doubt proceed at once to make diligent 
effort to secure that apron for safe keeping in our archives. 


TRIUMPHS AND ACHIEVEMENTS. 


Not the least significant fact in connection with the history of 
Methodism in Charleston is the long list of preachers sent into the 
Conference. Time forbids more than simply the mentioning of the 
names. Here they are: Alexander McKain, 1797; Hanover Dennon, 
1798; Jeremiah Russel, 1800; James H. Mellard, 1801; John Bunch, 
1812; John Schroeble and Christian G. Hill, 1819; Robert Adams, 1820; 
Joseph Gallachat and John Mood, 1824; George W. Moore, 1825; John 
Coleman and John Honour, 1827; William M. Wightman, Samuel 
Wragg Capers, and M. Blythewood, 1828; David J. Allen, 1829; White- 
foord Smith, 1833; C. S. Walker and Alexander W. Walker, 1834; R. J. 
Limehouse, 1835; William P. Mouzon, 1838; Abel McKee Chreitzberg, 
1839; John Porter, William H. Fleming and Dennis J. Simmons, 1840; 
James W. Wightman and Henry M. Mood, 1841; Henry A. Bass, 
1842; William T. Capers, 1844; John A. Mood and O. A. Chreitzberg, 
1846; Urban Sinclair Bird, 1847; John T. Wightman, John T. Munds 
and Benjamin Jenkins, 1848; E. J. Meynardie, 1849; J. J. Fleming and 
E. J. Pennington, 1850; J. Wesley Miller, William W. Mood, Francis 
Asbury Mood and C. O. LaMotte, 1851; O. A. Darby, 1852; E. D. 
Boyden, Joseph B. Cottrell and Samuel B. Jones, 1854; James C. Stoll, 
1859; James B. Campbell, 1860; L. C. Loyal, 1869; J. Claudius Miller, 
1871; W. S. Wightman, 1874; R. Herbert Jones, 1877; Preston B. Wells 
and W. Aiken Kelly, 1895. 

Time would fail us to mention the catalogue of the noble women 
who have blessed Charleston Methodism with their love and labors. 


13 


What a marvelous book could be written upon these heroines. A few 
of the earlier ones must be mentioned. Besides Mrs. Kugley, already 
referred to, there was Mrs. Catherine McFarlane, whose house was for 
years the home of the preachers sent to Charleston. She was fre- 
quently the hostess of Bishop Asbury and was, by special selection, the 
maker of the Bishop’s knee-breeches. He used to say: “No one can 
suit me like Sister M.” It is supremely strange that the Bishop, who 
so fully realized the worth of a good woman, never married. The old 
bachelor Bishop did not even want his preachers to marry, saying upon 
one occasion: “The devil and the women, it seems, will get all my 
preachers.” 

Mrs. Ann Vaughan was for many years recognized as a woman of 
deep spirituality and was loved by all who knew her. 

Mrs. Seavers, wife of one of the Stewards, was a godly woman, full 
of mercy and good fruits. 

Mrs. Matilda Wightman, another Dorcas, “full of good works and 
almsdeeds which she did,” always ready for every good word and 
work, was a leading spirit in all the benevolent and religious enter- 
prises of the church. 4 

Mrs. Agnes Ledbetter lived to a good old age, ever illustrating the 
grace of God in its sustaining power upon human spirits. When 
weighed down with age and infirmities, unable to go to the house of 
God and worship with His people, her heart was still with them, and 
they had her prayers and sympathy. 

Then there were Mrs. Sara Venroe, Mrs. Susanna Seyle, Mrs. Cather- 
ine Mood, Mrs. Susanna Bird, Mrs. Charlotte Will, Mrs. Magdalene 
Brown, Mrs. Mary Chreitzberg, Mrs. Margaret Just, and many more, 
whose names cannot be recorded here. 


SOME LEADING LAYMEN. 


Among the earlier men of prominence and great usefulness may be 
mentioned Abel McKee, a steward and class leader; John Mood, a 
local elder, always practicing the doctrines which he professed, indus- 
trious and honest in his habits, fervent in zeal for the Master’s cause; 
Samuel J. Wagner, one of the most active and influential members of 
the church in his day; George Chreitzberg, exemplifying the doctrines 
of Christ in his daily walk and conversation; John C. Miller, a man 
who honored God with his life and substance, and who was honored 
by those who knew him; and William Bird, who never allowed anything 
to keep him from church which would not keep him from business. 


HENRY MUCKENFUSS. 


One of the first members of Trinity Church, whose birth antedated 
the Revolution, and who as a. boy witnessed the defeat of the British 
off Sullivan’s Island, was Henry Muckenfuss. He was born in 1766 


14 


and died in 1857. He was the brother-in-law of William Hammet and 
was connected with Trinity from its very beginning. An English 
Queen is said to have declared that if her heart were examined after 
death “Calais” would be found inscribed upon it. So great was the 
devotion of Henry Muckenfuss to the church with which he was con- 
nected that it no doubt might have been so inscribed upon his heart. 
According to Dr. John T. Wightman, he had only three thoughts—the - 
artillery, Trinity Church, and Heaven. For nearly seventy years he was 
an official member of the Church and has left a large number of 
descendants who are ardent supporters of Methodism. 


THOMAS ANDREW JOHNSON. 


was born October 18, 1828, in Charleston. He joined old St. James 
Church under the Rev. John W. Kelly in 1846. Mr. Johnson was in 
business in the city for more than fifty years and before the war was 
one of the leading planters of this section. When the war came on, 
Mr. Johnson was among the first to volunteer, enlisting in the Moul- 
trie Guards. Later he joined the South Carolina Rangers, and did 
valiant service for the cause he deemed right. He was a man of a 
retiring disposition, but in all things pertaining to the church he had 
a deep and abiding interest. He was a man of the broadest charity. 
He was for a long time a member of the old St. James Church, and 
was one of the founders of Spring Street Church, being on the build- 
ing committee with George H. Gruber, Samuel R. Kingman, and Rev. 
J. E. Boone, the pastor. He was an official member until the day of 
his death, January 14, 1898. He was ever recognized as a man of 
uprightness and integrity. His memory is still cherished by the whole 
church. 
SAMUEL A. NELSON 


was born in Upton, Mass., October 9, 1819, and came to Charleston 
in 1838, beginning business in the shoe house of Hollis Johnson. A 
few years after he entered the employment of D. F. Fleming & Com- 
pany. Energetic, faithful and competent, he steadily rose in the esteem 
of his employers until 1850, when he was admitted into the firm asa 
partner. He continued a member of this firm until 1875, when he 
withdrew and began business on his own account. He was a very suc- 
cessful merchant until declining health compelled him to retire from 
business in 1882. Mr. Nelson was converted in early life and con- 
nected himself with the Presbyterian Church. In June, 1847, he married 
Miss Ann M. Mallery, a good Methodist lady, and did the next best 
thing—became a Methodist himself. He was appointed Sunday School 
Superintendent at old Cumberland Church, April 8, 1840, and served 
in that capacity till 1861. For three years he was Superintendent at 
Aiken, after which he was Superintendent for Bethel for three years 
and Trinity for twenty-two years—in all thirty-eight years. He was a 


15 


great lover of the little ones and never thought them too young to 
become Christians. During his superintendency over four hundred 
joined the church from the Sunday School. He was a steward, class 
leader and zealous worker. Mr. Nelson was a great friend of the 
poor and was constantly responding to their calls. He gave liberally 
to the church—in fact, he was “a cheerful giver,” such as the Lord 
loveth. His second marriage was in August, 1874, and was to Miss 
Ann M. L. Ashton, who most tenderly nursed him during the last 
years of his life, he being an invalid for this period. Mr. Nelson lived 
the life of a pure, devoted Christian, and died as he lived. He departed 
for the upper home on Sunday morning, June 26, 1887. 


A REMARKABLE TRIO. 


A few years ago there was in Bethel Church a remarkable trio of 
members—Muckenfuss, Burnham and Steinmeyer. They were of about 
the same age, began life as apprentices at the same trade, and each 
embraced religion at an early age. They were of about the same 
height and were frequently seen walking the streets together arm in arm. 
When thus seen, the same one was always in the middle, he being a 
brother-in-law of the other two. They were always punctual in attend- 
ance upon the church services, both preaching and prayer meeting. 
Besides this the three held a prayer meeting themselves every Tuesday 
afternoon for the purpose of praying for the prosperity of Zion. Any 
one passing during this service could frequently hear shouts of praise. 
They have all three passed over the river, and, no doubt, in that cloud- 
less land are singing in clearer tones their songs of triumph. Only a 
brief sketch of each can be given here. 


BENJAMIN S. D. MUCKENFUSS 


was born in Charleston September 11, 1810. His parents were devoted 
Methodists and were people of rare integrity. He was converted in 
early life and joined the church at a love-feast held in old Cumberland 
Church July 31, 1829, and became a member of Trinity under the 
ministry of Rev. Nicholas Talley, subsequently transferring to Bethel, 
where he spent his Christian life. He was appointed class leader by 
the Rev. W. M. Kennedy in 1834. In 1835 he was elected steward 
and trustee, which positions he held until his death, December 19, 1897. 
On November 25, 1878, he was chairman of the Board of Stewards, 
succeeding William Bird, who died a short time before that. This 
position he held until called hence to the better land. Wise in counsel, 
patient in dealing with others, gentle, yet faithful, in rebuke, the 
memory of this good man forms a rich legacy to his family and his 
church. At the time of his death he and his son, Mr. Charles H. 
Muckenfuss, and his grandson, Mr. R. Eugene Muckenfuss, were all 
on the official board of Bethel Church—three generations. The son and 


16 


the grandson are still on the board, the former being secretary and 
treasurer. During the later years of his life, Mr. Muckenfuss seemed 
to live in the very atmosphere of Heaven. His death was but a trans- 
fer of membership to the church triumphant. 


DR. ROBERT WRIGHT BURNHAM 


was born in Charleston, S. C., February 7, 1810, and died December 2, 
1891. He was converted and joined the church in his twentieth year. 
His conversion was clear, his piety deep and abiding, and his Christian 
character true and steadfast. He was a man of strong convictions 
and had the courage to profess and defend them. He was an Arminian 
of the Wesleyan type and, at a time when it was not popular to be a 
Methodist, adhered with unfaltering devotion to the doctrines of his 
church. He was ever anxious to see his church prosper, and conse- 
quently threw himself with all his energy into her enterprises. For 
many years he was a fervent exhorter, class leader and steward and 
Sunday school teacher. A man of clear, cool judgment and deep 
spirituality, his opinions were of great value and weight. His example 
as an official member of the church is among the most cherished mem- 
ories of the community. He delighted to attend the meetings of the 
church and always added very greatly to the interest by his prayers, 
exhortations, and songs. To him religion was no cunningly devised 
fable, but was the power of God unto salvation. When the fatal illness 
came he was ready, for he had been walking with God for many years— 
he so walked because he was going God’s way. Dr. Burnham was twice 
married. His first wife was Miss Maria Pelzer; his second was Miss 
Ann D. Beckham. 


MR. J. FREDERICK STEINMEYER. 


The third of this remarkable trio was Mr. J. Frederick Steinmeyer. 
He was born in Charleston December 20, 1807, and died in the city of 
his birth August 5, 1894, thus having lived nearly eighty-seven years. 
He was converted in a prayer meeting conducted by the Rev. Samuel 
Wragg Capers in Trinity Church, January 1, 1828. For the period of 
sixty-six years he wore the white plume of a blameless life. Through 
all these years he constantly walked with God. He was a devoted 
husband, an affectionate father, and sincere friend. He was a faith- 
ful attendant upon the services of the sanctuary and was ever ready 
to bear testimony to the power of Divine grace to save and keep a soul. 
The gentleness and sweetness of his spirit manifested themselves in his 
calm demeanor and kindly ministrations. Perhaps Bethel Church never 
had a member more faithful in the discharge of all the duties devolving 
upon him than this noble man of God. He literally died at his post, 
being stricken with paralysis in the church. Up to the very last he 
rejoiced in God and continually expressed his willingness and readiness 
to go. It is said that in his very death his face was radiant with Divine 
glory. The memory of such a man is indeed a rich legacy. 


17 


MR. EDWIN WELLING, 


born October 1, 1816, and died November 22, 1900, was of staunch 
Presbyterian stock. When a youth of eighteen years he attended 
revival services at old Cumberland Church, where he was soundly 
converted and where he joined the Methodist Church, remaining true 
and loyal during his long life. From the time of his conversion his 
whole life was given to God and the extension of His Kingdom. He 
lived in daily communion and fellowship with the Heavenly Father. 
Amid all the trials of life he never faltered or wavered. His creed 
expressed itself in character; his confession of faith found its mani- 
festation in holy conduct. When such men die there is a sense of 
distinct loss both in church and community. He was always liberal in 
his contributions to the church and the benevolent causes. His love 
for the house of God was wonderful and his benign face in the sanc- 
tuary was ever an inspiration. The seeds of his sowing on earth are 
still bringing forth fruit while he from his Heavenly home looks upon 
the growing and ripening grain. 


GEORGE WALTON WILLIAMS 


was born in Burke County, North Carolina, December 19, 1820. The 
Williams family are of Welsh descent, having emigrated to America 
on account of religious persecutions. In 1779, Maj. Edward Williams, 
an enterprising member of the family from Easton, Mass., came South 
and located in Charleston. A few years later he moved to North 
Carolina and formed a partnership with Daniel Brown, a successful 
farmer and merchant, whose daughter, Miss Mary Brown, he soon 
afterward married. Of the children born of this union, George W. was 
the fourth child and the youngest son. When this boy was three 
years old, the father, Major Edward Williams, moved to the more 
fertile regions of the Nacoochee Valley, Georgia, where he purchased 
a valuable tract of land. Major Williams appreciated the value of char- 
acter and trained his sons in habits of temperance, industry, and self- 
reliance, setting before them in his own life a worthy example, as did 
his most excellent wife, who was a woman of great energy, piety and 
benevolence. Having a natural instinct for trading, young George W. 
felt that the field of commerce offered a desirable avenue for the 
development of his talent. He began his remarkable business career 
as a clerk in a wholesale grocery store in Augusta. At the age of 
twenty-one he was a partner. Mr. Williams would never allow a 
pecuniary interest to turn him from a course he thought to be right. 
With a firm trust in Providence, he prosecuted his business with 
remarkable energy and foresight. For many years he was an official 
member of Trinity Church, and ever stood ready to aid with his wise 
counsels and liberal contributions. He was a valuable member of the 
Joint Board of Finance of the Conference, a faithful member of the 


18 


Board of Trustees of Wofford College, to which institution he made 
frequent contributions. Mr. Williams was frequently giving to the poor 
and needy and much distress was relieved by his private donations, pub- 
lic notice of which was never given. He was twice married: first, to 
Miss Louisa A. Wightman, sister to Bishop William M. Wightman, 
and a lady of deep piety, and also possessing many of the traits of her 
distinguished brother. His second wife was Miss Martha F. Porter, a 
daughter of John W. Porter, of Madison, Ga., and a woman of rare 
qualities of heart, mind and person. By his teaching and example, by 
the introduction of wise and beneficent methods, and by the founding 
of a financial institution for the encouragement of the young, Mr. 
Williams made large contribution to the entire country. But, best of 
all, he was an humble Christian. 


MAJOR EDWARD WILLIS 


was born August 15, 1835, and died February 28, 1910. He was 
descended from Huguenot ancestry on the maternal side and from 
Judge Jonathan Willis on the paternal side. His grandfather, Antoine 
Gabeau, born in France, entered the Revolutionary War at the age of 
nineteen and was a commissioned officer in a corps called the “True 
Blues.” His mother was the daughter of Dr. J. E. L. Shecut, the well- 
known physician and author. The boyhood of Major Willis was spent 
in Augusta, Ga., where his father, Anthony Gabeau Willis, was for 
many years on the staff of the Augusta Constitutionalist. Even as a 
boy Major Willis was interested in public affairs, being made president 
of the fire company and an active member of the Good Samaritan 
Society of the city. After the death of his father, young Willis returned 
to Charleston, where he soon became identified with the business and 
charitable enterprises of the community, unto all of which he gave much 
time and pecuniary aid until broken health and financial losses Yen- 
dered him unable to do more. He was the founder of the Antiquarian 
Society, which formed the nucleus of the present Charleston Museum. 
Major Willis was a brave soldier and rendered valiant service during 
the war. Amid all his business and charitable duties, he had time and 
money to give to the Methodist Church, of which he was for many 
years an official member. He was a regular attendant and liberal con- 
tributor. He was exceedingly benevolent, and many, both white and 
black, were the beneficiaries of his gifts. Among the large number 
who came to view his body before its burial was an old colored man, 
who, looking at the body, said, “Dere lies de white man what knowed 
how to treat de black man white.” 


DR. HERMAN BAER 


was born in Herxheim, Germany, January 29, 1830. He came to 
Charleston in 1847, and became printer and proof-reader in the office 
of the Southern Christian Advocate, where he had the wise and friendly 


19 


counsels of the editor, Dr. William M. Wightman. He made a pro- 
fession of faith in Christ in 1848. He taught in private families and in 
the preparatory department of Wofford College from 1852 to 1858, 
taking his diploma with the class of 1858. In 1861 he graduated from 
the Medical College in Charleston. During the Civil War he acted as 
surgeon, after which he began business as a wholesale druggist in 
Charleston. He was thrice married. His first wife was Miss Annadora 
Hewston, who died on November 13, 1874; his second wife was Miss 
Adela Phin, who died February 8, 1891; and his third wife was Miss 
Sallie W. Pemberton, who still lives and labors among us. Dr. Baer 
was a great linguist. By birth and early surroundings he had access 
to Hebrew, German and French. Taking up English at the age of 
seventeen, he soon became remarkably fluent and accurate in speaking 
and writing, and rapidly acquired wide knowledge of the literature. 
He rendered much service in public. As officer and committeeman he 
was wise, his mind quickly reaching safe conclusions. As a friend he 
was always sincere, his distinguishing characteristics being fearlessness 
and frankness. He was a devoted Methodist and a regular attendant 
upon church services. He was an attentive listener, capable of critical 
estimates of pulpit productions, but never severe or bitter. It is said 
that one of the brethren, while pastor of Trinity, said to another pastor 
in the city: “Well, I can always tell when I am not succeeding in 
my sermon.” “Why?” inquired the other. “Why, Dr. Baer has a way 
of sniffling, or snorting, when his pastor is not preaching to suit him.” 
“Yes,” said the other pastor. “I hear that the old doctor is snorting a 
great deal these days.” Dr. Baer had a full share of the burdens and 
the honors which his church assigns to laymen. He taught a class of 
young men in Sunday school for many years; he frequently went as 
delegate to the Annual and General Conference. His last official act 
was to assist in a love feast, held on the last night of the old century, 
just forty-eight hours before his death. Dr. Baer was a most valuable 
man and his death, which occurred on January 2, 1901, was a distinct 
loss to the city and especially to Methodism. 


HARVEY COGSWELL 


was born October 11, 1831, in Charleston. Descended from the Pilgrim 
Fathers of New England and from the Huguenots of Charleston, he 
inherited the sturdy qualities of the one people and the gentler char- 
acteristics of the other. He was taught from infancy, by precept and 
example, a strict sense of Christian duty, and was always obedient to 
its dictates. His life was ever controlled by conscientious principles. 
Even when a young man he did not hesitate, upon one occasion, ta 
resign a lucrative position in a large commercial house because his 
conscience would not allow him to work where intoxicating liquors 
were sold. In the early fifties, when the yellow fever broke out, he 
remained and joining the Howard Society, he personally ministered to 


20 


the sick and dying. When the call to arms came, young Cogswell 
responded, joining the South Carolina Rangers and doing valiant 
service. After the war, with no resources but courage and character, 
he entered business under great disadvantages. Soon, however, he, 
with Mr. Evans and Mr. Walker, organized what has become one of 
the oldest and most reliable companies—the Walker, Evans & Cogswell 
Company. Mr. Cogswell was a fine specimen of Christian manhood. 
He was a man of strong convictions with the adequate courage for their 
defense. His conduct was the ligitimate fruit of his creed. He was 
a man of spotless integrity. He was faithful in every trust committed 
to his care, unfaltering in his obedience to God, and his religion was 
illustrated in his devotion to high ideals. When Harvey Cogswell 
died there was a deep sense of loss—the loss of a husband tender and 
true; a brother faithful and gentle; a friend trusted and true; a ben- 
efactor helpful and kind; a business man wise and influential; a Chris- 
tian loyal and consecrated. He was devoted to his church and she 
never called upon him in vain. He loved God supremely and manifested 
that love, not in words, but in character and deeds. Such men never 
die. Their bodies are buried, but their spirits walk the earth and still 
disseminate sanctifying influences. He passed to the Heavenly home 
on March 6, 1902. May the mantle of his piety forever adorn his 
posterity. 


‘Constitution of the Historical Society fax 


Article f. Svante. ecg ity 


This ‘Kuamagons Shall be called the Historteal Society ‘of the South Caro- 
tina Annual Conference, Methodist. Hiplerceae Church, South. 


Article Bee —Menbership; Dues, ‘Be. 


naceA, di Byery.. preacher in’ full connection with the’ South ‘Carolina 
eancial Conference shall be. eligible, to miembership in this Society, ‘and may 
be elected, by acclamation, at any-meeting.. Each member’ shall pay. an annual 
fee oi twenty-five (25) cents for the maintenance of the work of the: Society. 
Any layman, liying within the bounds of the Conference, shall be 

eligible to membership, and may be elected, by acclamation, at ‘any mneeding 
upon the payment of twenty-five cents ; la ‘his ee may be, cones 
by the annual payment of. a similar sum. 


x 


' Article, ‘HE: be hear labo Bite. 


+ Section 17. The interests of this Society shall be under the Siar iptie ofa. 
President, two Vice-Presidents, Secretary and Treasurer, and a Curator, who ~ 
4 ey discharge the duties usually pertaining to such offices; said officers shall 

ig ed quadrennially at the sessions of the Annual Conference next pre-, 
@ sessions of the General Conference, «| * 
eonne 2. The officers of this Society shall also constitute a Board of Man- 


ny ty ad who shall have ‘charge of all the interests of the Society @d-interim, 


and shall arrange for the annual meetings, nomindte the annual lecturer, 
and ee to ak matters usual to Executive Boards, we 


Article y y. —-Meetings. 


Section oh This Society shall, meet at least annually, during the sl acs of 
ne South-Carolina Conference, for the Sart of hearing lectures; sermons, 
ete., and -transacting the business: usuall yi pertetstog. to such organizations. 
“And, all papers ref before the Society shall, be considered its properly and: 
- Preude hae The times and places of meeting shall be, designated by the 

siden , 

See. 2.. The President, upon the request, of ten members, may call a special 
ya Sng designating time’ and place, whenever the interests of the Society 

Bog promoted thereby. 
; 3.. The meeting at Conference. shall’ be the regular annual meeting of 
“the ‘Society. ‘ 


A a se at Article vopjeet. 


“The object of: this Society shall be’ to tonect and preserve all vataanie 
SO cee a in connection. with. the rise and progress of Methodism within. . 
» the. bo: eel ‘of the South Carolina, Conference, and elsewhere; also ‘objects. of | 
curiosity and. interest in the form of manuscripts, books, pamphlets, hog acm, 
Hortents, and anything Pe that maybe of interest. or value: 


“aptiote VI: Property, Museum, Bie. Tk 


Section 1, The property of this Society shall be deposited at iajanond Col- 
age in a room maintained by this Serieed for its ReEveses, and kept’by the 
Curator. Each article shall be properly numbered: And labeled; ; the name; 
date, etc., to correspond with a like entry upon a registen’to be kept for that 
purpose by the Curator, ') All the property of the Society.shall be in charge | 
of the Curator, who-shall make an aes report to the Society of the gen- 
‘eral condition of said property, etc. ae a shall be sold or given away 
or in ak wise disposed of except bon order of: this Society. 

See. 2. ~The piper of this Society, shall: be ,open to: inspection, under iss 
“gueh rules and regulations as .may.be adopted by the Board of Managers, 


* and in no case shall any article of any kind be removed’ from. the museum, 


except by written consent of the Board of Managers; and a book shall be 
kept by the Curator s owing: Fecelnte for alt such borrowed articles;, and the ‘ 
/ date of tase return.» oy 


ie Article VII ‘ndenaneee in Constitution. 


> phis ‘Constitution’ may be altered or amended at any annual, meer of the 
- Society by a vote ge two- thirds of the: members ag 


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